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Introduction to VOL-1 9 החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Aseen - A8
ח השע - ןישע

means honoring them with your words \ your speech, is taken from Rashi םינושארה םינפוא 'דב ונייה רבועד םינפב ש"מו
in Gemara Kedusheen (33a) in the citation beginning “what defines honor
\ respect.” This is also the opinion of the Sefer Chareidim quoting our ךירצ לבקמהלו ,יאדוב לגרמהלו ,אקוד וינפבו
Authorities. (Please see the Hagahah below). םג ודובכ לע הרות הדיפקהד ןויכ רשפאד ,ןויע
What I wrote above applies to the first four qualities specifically in the וניאו וינפב ונויזב עמושש רודיה ללכב ונניא הז
presence of this person who is the subject of the remarks and most certainly
to the speaker. But some thought must be given to whethe r or not this also .תמאל ולבקמש הזמ רתויו החומ
applies to the listener (who hears the remarks made to this old person).
Perhaps because the Torah was so particularly insistent on honoring the ןישודיקב 'וכ ןנישרדדכ 'וכו םכח אוה םא ןכו ש"מו
old person, one who hears these remarks and doesn't protest is also in
violation of this Aseh, and especially is this so if this listener accepts the ונבתכש םינפואב ונייה רבועד ש"מו .)ב"ע ב"ל(
remarks as truth. לבקמה םג רבוע הזבד דוע רשפאו ,יאדוב ןקז יבג
My comments regarding the term “sage” are taken from Gemara Kedusheen דאמ אוה רומח ןוע תמאבד ,וינפב אלש םגו
(32b). My comments that “he is in violation” (of these first four qualities)
most certainly apply as well in all instances where the subject is an older תא רכושהב אתיאדכ םכח דימלת ןויזב לע קותשל
person and moreover it is possible that the listener also is in violation of המכבו ןועמש ןב רזעילא יברד השעמב םילעופה
this Aseh even if the sage was not present when the remarks were made.
The truth is that it is a very great sin to remain silent when someone is וינפב אלש וליפא שממ ופרחל ןכש לכו ,תומוקמ
th
making remarks that disgrace a Torah Scholar, as is taught in the 7 perek הז לע םגד ז"ס ג"מר ןמיסב העד הרויב ראובמכ
of Gemara Babba Metziah (84b) regarding the incident involving Rebbe
Eliezer Ben Shimon and in other places in Shas as well (Gemara Shabbat ט"י( תוכרבב ורמאש המ הארו ,יודינ ךירצ היה
119b). All of the above is surely applicable if the scholar is actually shamed עזבו 'וכ לאומש רמד הירתב יעתשאד אוההב )'א
even if he is not present when the remarks are made. This law is cited in
Shulchan Aruch Yoreh De'Ah in section #243 in the 7 paragraph, that כ"פעא ךא .היה וינפב אלשד ףאו ,היחומד יקנראל
th
the speaker should be excommunicated for shaming a Talmeid Chacham. יאק אל וז השע ילואד ןויע ךירצ וז השע ןינעל
See what the Gemara Berachot says (19a) regarding someone who spoke
shamefully about The Master Shemuel after he passed away and a large, .יכהל
heavy rock fell down from a roof and cracked his skull even though the
remarks were (obviously) not made in The Master Shemuel's presence.
Still, it is possible that regarding this Aseh, some more thought must be
given to whether or not it is applicable in this regard.

:ה"הגה
Hagahah
ךורע ןחלוש רוטו םינושארה לע יל אלפי דואמו *
It is incredible to me that the Early Authorities and the Tur Shulchan Aruch
Yoreh De'Ah did not comment on what the Torat Kohanim wrote regarding םינהוכ תרותב בותכש המ וקיתעה אלש ,העד הרוי
what constitutes “honor.” This is the language of the Torat Kohanim: רודיה והזיא :םינהוכ תרותה ל"זו .רודיה אוה המ
What is “honor?” One may not sit in his place nor speak instead of him
nor contradict his words. Rashi quotes this definition in Chumash. And רותסי אלו ומוקמב רבדי אלו ומוקמב בשי אל

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